98 document proposed ways to halt abuse
of nuns by priests
By JOHN L. ALLEN JR.
NCR Staff Rome
A further document on the sexual abuse of religious sisters by
priests in the Catholic church has come to light, this one a 1998 text offering
a draft policy aimed at reform. The new document is intended both to prevent
sexual abuse from happening and to resolve individual cases when it occurs.
The document surfaced four weeks after a March 16 NCR
report citing five documents written over a period of years by senior members
of religious congregations, warning of sexual abuse of nuns by Catholic clergy
in a number of countries, above all in Africa.
Written by Sr. Ellen Gielty and presented at a meeting of Vatican
officials and members of mens and womens religious communities in
November 1998, the document was first obtained and published by the Italian
news agency Adista.
Gielty is superior general of the Sisters of Notre Dame.
The document offers the clearest indication to date of strategies
under consideration at leadership levels to resolve the problem of sexual abuse
of nuns, a problem acknowledged in a March 20 statement by papal spokesperson
Joaquín Navarro-Valls.
While stating that speculation and assumption do not prove
guilt, the document offers a precise set of guidelines for how superiors
of womens communities should act when evidence of sexual abuse
surfaces.
The text is available on the NCR Web site at
www.natcath.org under documents.
Gielty did not cooperate in making the document public and was not
available for comment as NCR went to press.
NCR confirmed the legitimacy of the document with another
religious who attended the November 1998 meeting of international Catholic
leaders, known as the Council of 16.
The documents suggested norms for action when abuse occurs
include the following:
- The major superior of the sisters congregation and her
general council will decide whether the sister is to be removed from the
situation;
- The community will take responsibility for outcomes and provide
trauma counseling, medical care, and pre- and post-natal care if necessary;
and
- Clarity will be offered about what constitutes grounds for
dismissal under canon law and the constitutions of the congregation.
In terms of preventive measures, the document proposes solid
initial formation for religious women that would include a focus on
self-esteem, human dignity and personal authority and
responsibility. Such formation would review the meaning of
chastity/celibacy, including:
- Recognizing that the vow of chastity/celibacy is more than not
marrying;
- Understanding the implications of the vow of poverty for women
religious as it relates to granting sexual favors [to clergy] in return for
financial support or success in studies;
- Balancing respect for cultural expectations regarding fertility
with the countercultural gospel challenge of the vow of chastity/celibacy;
and
- Providing basic AIDS education.
The document suggests points to be incorporated into priestly
formation, including:
- Understanding vows made by religious, especially the meaning of
chastity/celibacy;
- Input from women religious during seminary training;
- Scope and limitations of friendship between priests and women;
and
- Understanding of the charism of religious congregations.
When cases of abuse arise, the draft policy recommends that male
religious superiors be clear about who has the authority to deal with the
situation.
The document does not offer suggested remedies if a bishop is
himself implicated or has proven unwilling to act.
The policy proposal specifies that substantial proof is
necessary before the process of communication begins with the sister.
Once a superior approaches a sister about a case of abuse, the document urges
use of clear communication that takes account of different cultural
patterns of communication.
It suggests open though confidential information to
the sisters community and province, as well as sensitivity in
dealing with the family.
Where a decision has been made that the sisters superior
contact the priest in question, the draft suggests she be accompanied by
another sister or trusted person. The priest is to be asked to inform his
bishop or major superior, but in any event, the female superior is to tell the
priest that she will contact the bishop or major superior.
The female superior is to indicate to the person and/or the
bishop expectations with regard to financial and other responsibilities in the
case of paternity or public scandal.
If there is a danger of public scandal, the text suggests the
superior contact the bishop immediately. If not, the superior should wait
until she has a reasonable amount of information to convince her that
such contact is required.
The document suggests that mens orders and bishops
conferences develop policies to prevent the abuse of religious women, in
consultation both with the superiors of womens communities and with other
bishops in places where sexual abuse policies have been implemented. Such
policies should be made known to priests and to religious in the diocese, the
document states.
Another section of the document deals with the problem of abuse in
Rome, occasioned in some instances by a lack of support for sisters from the
Third World who are students and who find themselves vulnerable. The document
recommends that additional residences be found for student sisters (perhaps one
for Asians and one for Africans), and that religious congregations be asked to
collaborate.
The Council of 16, a group that meets three times a year, is
composed of delegates from three bodies: the Union of Superiors General, an
association of mens religious communities based in Rome, the
International Union of Superiors General, a comparable group for women, and the
Congregation for Institutes of Consecrated Life and Societies of Apostolic
Life, the Vatican office that oversees religious life.
The e-mail address for John L. Allen Jr. is
jallen@natcath.org
National Catholic Reporter, April 13,
2001
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